Chinese
昧而不乱；于智慧而不愚。常供养于一切而无所贪，以慈报恩而无所忧，思惟所生逮无所生，忧其所说法，忧欲令皆度脱。 “天子！菩萨行如是！其有知小福者，以沤和拘舍罗所作无央数不可量。如是天子！菩萨于是一切法，逮得不可计智，于诸法无所不知、无所不了。何以故？天子！一切法空、无想、不愿。如是空不可计、心逮得不可计作小功德，持沤和拘舍罗所作无央数不可量。何以故？如是道不可量，心亦如是！如是行不可量，无边际不可量法，随无边际不可量法，如是诸佛世尊道法，亦复无边际不可量。 “复次天子！菩萨以沤和拘舍罗于一切行皆悉过上，过上已随一切人所喜乐，布施者、所求者、说法者，以法而度脱之。 “复次天子！菩萨已如是者，逮得无央数不可计所行法，则于布施、持戒、忍辱、精进、一心、智慧皆悉具足。于勤苦人无有轻易之心；于戒无缺减，以戒有所长益；为一切人忍辱，若骂詈轻易者皆悉忍之；于精进合会诸善德；于禅逮得诸定；于智慧无所挂碍。 “复次天子！菩萨以沤和拘舍罗于弟子而现行，随其法教化之，自于内无所悕望；于辟支佛而现行，以其法教化之，于其内无所悕望。如是天子！菩萨以是四事法，得不可思议善权慧。” 佛尔 现代汉语译本： 不迷惑于无知，不因智慧而自满。经常供养一切众生而不贪求回报，以慈悲之心报答恩情而不忧虑，思索有生之法最终达到无生之境，忧虑的是如何说法，忧虑的是如何让众生都得到解脱。 ‘天子（devaputra，天神之子）！菩萨的修行就是这样！那些认为小福报的人，以善巧方便所做的事情是无数且不可估量的。像这样，天子（devaputra，天神之子）！菩萨对于一切法，获得不可计量的智慧，对于诸法没有不知道、没有不了解的。为什么呢？天子（devaputra，天神之子）！一切法都是空、无相、无愿的。像这样的空是不可计量的，心获得不可计量的功德，持有善巧方便所做的事情是无数且不可估量的。为什么呢？像这样的道是不可计量的，心也是这样！像这样的修行是不可计量的，无边无际不可计量的法，随顺无边无际不可计量的法，像这样诸佛世尊的道法，也是无边无际不可计量的。 ‘再次，天子（devaputra，天神之子）！菩萨以善巧方便在一切行为上都超越常人，超越常人后随顺一切人所喜好的，对于布施者、所求者、说法者，用佛法来度脱他们。 ‘再次，天子（devaputra，天神之子）！菩萨像这样之后，获得无数不可计量的修行方法，那么在布施、持戒、忍辱、精进、禅定、智慧上都完全具足。对于勤劳困苦的人没有轻视之心；对于戒律没有缺失减少，因为持戒而有所增长；为一切人忍辱，如果有人谩骂轻视都能够忍受；在精进中汇集各种善德；在禅定中获得各种禅定；在智慧上没有任何障碍。 ‘再次，天子（devaputra，天神之子）！菩萨以善巧方便在弟子面前示现修行，随顺他们的根器教化他们，自己内心没有任何期望；在辟支佛（pratyekabuddha，独觉佛）面前示现修行，用佛法教化他们，内心没有任何期望。像这样，天子（devaputra，天神之子）！菩萨用这四种方法，获得不可思议的善巧智慧。’ 佛陀这样说。
English
English version: Not confused by ignorance; not arrogant with wisdom. Constantly making offerings to all without greed, repaying kindness with compassion without worry, contemplating the arising of existence to ultimately attain non-existence, concerned about how to preach the Dharma, concerned about liberating all beings. ‘Devaputra (天神之子, son of gods)! The practice of a Bodhisattva is like this! Those who consider small merit, the deeds done with skillful means are countless and immeasurable. Like this, Devaputra (天神之子, son of gods)! A Bodhisattva, regarding all dharmas, attains immeasurable wisdom, and there is nothing among all dharmas that they do not know or understand. Why? Devaputra (天神之子, son of gods)! All dharmas are empty, without characteristics, and without wishes. Such emptiness is immeasurable, and the mind attains immeasurable merit, holding the countless and immeasurable deeds done with skillful means. Why? Such a path is immeasurable, and so is the mind! Such practice is immeasurable, boundless and immeasurable dharmas, following boundless and immeasurable dharmas, like this, the Dharma of the Buddhas, the World Honored Ones, is also boundless and immeasurable. ‘Furthermore, Devaputra (天神之子, son of gods)! A Bodhisattva, with skillful means, surpasses all actions, and after surpassing, follows what all people like, and for those who give, those who seek, and those who preach the Dharma, liberates them with the Dharma. ‘Furthermore, Devaputra (天神之子, son of gods)! A Bodhisattva, after being like this, attains countless and immeasurable methods of practice, then in giving, upholding precepts, patience, diligence, concentration, and wisdom, they are all complete. Towards those who are diligent and suffering, there is no contempt in their hearts; regarding precepts, there is no deficiency or reduction, but rather growth through upholding precepts; for all people, they practice patience, and if there are those who scold or belittle, they can endure it; in diligence, they gather all virtuous qualities; in meditation, they attain all samadhis; in wisdom, there are no obstacles. ‘Furthermore, Devaputra (天神之子, son of gods)! A Bodhisattva, with skillful means, manifests practice before disciples, teaching them according to their capacity, without any expectations in their own hearts; manifests practice before Pratyekabuddhas (独觉佛, solitary Buddhas), teaching them with the Dharma, without any expectations in their hearts. Like this, Devaputra (天神之子, son of gods)! A Bodhisattva, with these four methods, obtains inconceivable skillful wisdom.’ Thus spoke the Buddha.
Chinese
时说偈言： “其苦凡有二， 谓我及他人； 自灭于我苦， 并复能灭彼。 忧念一切人， 令心了道事； 于法心亦尔， 皆使解一议。 用福一切人， 三世勤苦行； 诸佛所行福， 一切皆劝助。 以是功德福， 奉上施一切； 于诸心所愿， 疾逮得佛慧。 令一切发意， 皆学正真道； 心不于余道， 而复有所求。 心不悕望道， 视亦不可见； 道相心如是， 心相亦俱然！ 法等如是等， 于我亦无我； 自知见功德， 增益净功德。 于身无所增， 法界难思议； 常住于道处， 是乃为求佛！ 其心未曾念， 豪尊以自益； 心恒存于道， 精进而不懈。 布施而无厌， 常坚护于戒； 忍辱亦如是， 不造立人根。 日日行精进， 常自念身空； 于禅而寂静， 慧能度一切。 养育于一切， 所作如莲花； 施与持清净， 不望于他人。 常愿求佛慧， 诸法具了知； 晓习一切法， 其慧难思议。 为一切说法， 而无有诸碍； 若有应此行， 是则为菩萨！ 皆悉解了空， 施少报无量； 不想有与无， 心未曾放恣。 悉知一切行， 如所愿度 现代汉语译本： 当时说偈语道： ‘苦难总共有两种，一种是关于我自身的，一种是关于他人的； 自我消除我自身的痛苦，并且也能够消除他人的痛苦。 忧虑关怀所有的人，使他们的心明白修道的意义； 对于佛法的心也是这样，都使他们理解唯一的真理。 用三世（过去、现在、未来）勤苦修行的福德利益所有的人； 诸佛所修行的福德，一切都劝请帮助。 用这些功德福报，奉献给一切众生； 对于他们心中所希望的，迅速获得佛的智慧。 使一切众生发起菩提心，都学习正真之道； 心中不于其他的道，而再有所求。 心中不希望追求道，看也看不见； 道的相状和心是这样的，心的相状也都是这样！ 法等等都是这样，对于我也没有我； 自己知道看见功德，增长清净的功德。 对于自身没有什么增长，法界难以思议； 常住在道的地方，这才是求佛！ 他的心未曾想过，用尊贵来使自己受益； 心中恒常存在于道，精进而不懈怠。 布施而没有厌倦，常常坚定地守护戒律； 忍辱也是这样，不建立使人产生烦恼的根源。 日日行持精进，常常自己观想身体是空性的； 于禅定中寂静，智慧能够度脱一切。 养育一切众生，所作所为如同莲花一般清净； 施与和持戒清净，不期望从他人那里得到回报。 常常发愿求得佛的智慧，对一切法完全了解； 通晓学习一切法，他的智慧难以思议。 为一切众生说法，而没有任何障碍； 如果有人能够依此修行，这就是菩萨！ 都能够了解空性，即使是少许的布施也能得到无量的回报； 不想有和无，心未曾放纵。 完全知道一切行为，如所希望的度脱。’
English
English version: At that time, he spoke in verse, saying: ‘Suffering is of two kinds, namely, that of myself and that of others; I extinguish my own suffering, and also am able to extinguish that of others. I am concerned for all people, so that their minds understand the matter of the path; My mind is also like this towards the Dharma, causing all to understand the one truth. I use the merit of diligent practice in the three times (past, present, and future) for the benefit of all; All the merit that the Buddhas practice, I encourage and assist. With this merit and blessing, I offer it to all; For whatever their hearts desire, may they quickly attain the wisdom of the Buddha. May all beings generate the aspiration for enlightenment (Bodhi mind), and all learn the true path; May their hearts not seek anything else in other paths. May their hearts not hope for the path, which is also invisible; The appearance of the path and the mind are like this, and the appearance of the mind is also the same! The Dharma and so on are all like this, and there is no self in me; I know and see the merit myself, increasing pure merit. There is no increase in the body, the Dharma realm is inconceivable; Constantly abiding in the place of the path, this is truly seeking Buddhahood! His heart has never thought of benefiting himself with honor and status; His heart is constantly present in the path, diligent and unremitting. Giving without weariness, constantly firmly protecting the precepts; Patience is also like this, not creating the root of people's afflictions. Practicing diligently day by day, constantly contemplating the emptiness of the body; Being tranquil in meditation, wisdom can liberate all. Nurturing all beings, actions are like a lotus flower; Giving and upholding purity, not expecting anything from others. Constantly wishing to seek the wisdom of the Buddha, fully understanding all Dharmas; Being familiar with learning all Dharmas, his wisdom is inconceivable. Speaking the Dharma for all beings, without any obstacles; If someone responds to this practice, this is a Bodhisattva! All understand emptiness, giving a little brings immeasurable rewards; Not thinking of existence and non-existence, the mind has never been unrestrained. Knowing all actions completely, liberating as desired.’ -------------------------------------------------------------------------------- 脱； 布施随所欲， 说法种隆化。 既施而无悔， 于戒不亏缺； 忍辱及精进， 禅慧不自大。 布施与持戒， 忍辱及精进； 于禅定三昧， 慧施而降调。 其于声闻行， 及与辟支佛， 随所乐度脱， 于内而不随。 坚住于是法， 菩萨无所著； 权慧难思议， 疾逮降一切。
Chinese
“复次天子！菩萨有四事法，一切法为一味、为一入、为一说，其智皆解达于众议。何等为四？如是天子！菩萨于法界得一切智功德，而无所破坏，信一切诸法皆空，亦不于法界言是我作、非我作。何以故？是我作亦非，不是我作皆非。所以者何？坏诸不可习便逮得皆知一切法智。天子！是为四事法，菩萨得知一切法为一味、为一入、为一说，如是智为悉解，达众智议。如是知、如是视；若于俗、若于道，便以慈转法教；若有行者行之；若有恩者恩之；若有住立者立之，便以法住立之，以法大悲而转之，不于众法言念是尊者，是为卑亦不于入法亦不于行法，亦不于若干法而有所见习，知凡人法便复行凡人法，于凡人法亦无所举亦无所下，于是一事坏习法亦尔，便广说一切法。于诸法界不见有所坏。何以故？为得一忍为忍于空。于忍空而不疑，如一入，诸法入亦尔！如无所生入，天子！ 现代汉语译本 舍弃（烦恼）， 布施随心所欲，说法使佛法兴盛。 施舍后没有后悔，在戒律上没有亏缺； 安忍屈辱和精进修行，禅定智慧不自大。 布施和持戒，安忍屈辱和精进修行； 对于禅定三昧，用智慧来调伏（烦恼）。 对于声闻乘的修行，以及辟支佛乘的修行， 随其所乐而度脱，内心不随外境所转。 坚定地安住于这些法，菩萨没有执著； 权巧智慧难以思议，迅速证得降伏一切。 ‘再者，天子！菩萨有四种法，一切法都是一个味道、一个入口、一种说法，他们的智慧都能理解通达众人的议论。是哪四种呢？像这样，天子！菩萨在法界中获得一切智的功德，而没有丝毫破坏，相信一切诸法皆是空性，也不在法界中说这是我所作，不是我所作。为什么呢？因为说是我所作也是错误的，说不是我所作也是错误的。为什么这样说呢？因为断除那些不可习染的，便能证得遍知一切法的智慧。天子！这就是四种法，菩萨得知一切法都是一个味道、一个入口、一种说法，这样的智慧才能完全理解通达众智的议论。像这样知晓、像这样看待；无论对于世俗之事，还是对于修行之道，便以慈悲之心来转动法轮教化众生；对于那些修行的人，就帮助他们修行；对于那些有恩于自己的人，就报答他们的恩情；对于那些想要安住的人，就帮助他们安住，用佛法使他们安住，用佛法的大悲心来引导他们，不于众法中分别念想这是尊贵的，那是卑贱的，也不在入法、行法以及若干法中有所见解和习染，知晓凡夫的法，便也行凡夫的法，对于凡夫的法既不抬高也不贬低，对于一件事的坏习法也是如此，便广泛宣说一切法。在诸法界中，不见有任何破坏。为什么呢？因为证得一忍，即安忍于空性。对于安忍空性而不怀疑，就像一个入口，诸法的入口也是如此！就像无所生之入口，天子！’
English
English version Abandoning (afflictions); Giving according to desire, expounding the Dharma to cultivate and flourish. Giving without regret, without deficiency in precepts; Bearing insult and advancing diligently, meditative wisdom without arrogance. Giving and upholding precepts, bearing insult and advancing diligently; Towards meditative Samadhi, using wisdom to subdue (afflictions). Towards the practice of the Sravaka Vehicle, and the practice of the Pratyekabuddha Vehicle, Delivering according to what they delight in, the mind not following external circumstances. Firmly abiding in these Dharmas, the Bodhisattva has no attachments; Expedient wisdom is inconceivable, quickly attaining the subjugation of all. 'Furthermore, Son of Heaven! The Bodhisattva has four Dharmas, all Dharmas are of one taste, one entry, one teaching, their wisdom can understand and penetrate the discussions of the masses. What are the four? Like this, Son of Heaven! The Bodhisattva obtains the merit of all-knowing wisdom in the Dharmadhatu, without any destruction, believing that all Dharmas are empty in nature, and not saying in the Dharmadhatu that this is done by me, not done by me. Why? Because saying it is done by me is also wrong, saying it is not done by me is also wrong. Why is this so? Because destroying those that cannot be practiced, one attains the wisdom of knowing all Dharmas. Son of Heaven! These are the four Dharmas, the Bodhisattva knows that all Dharmas are of one taste, one entry, one teaching, such wisdom can fully understand and penetrate the discussions of all wisdom. Knowing like this, seeing like this; whether for worldly matters or for the path of practice, one turns the Dharma wheel with compassion to teach sentient beings; for those who practice, one helps them practice; for those who have been kind to oneself, one repays their kindness; for those who want to abide, one helps them abide, using the Dharma to make them abide, using the great compassion of the Dharma to guide them, not discriminating in the Dharma, thinking this is noble, that is lowly, nor having views and habits in entering the Dharma, practicing the Dharma, and various Dharmas, knowing the Dharma of ordinary people, one also practices the Dharma of ordinary people, neither elevating nor belittling the Dharma of ordinary people, the same is true for the bad habits of one thing, then widely expounding all Dharmas. In the Dharmadhatu, one does not see any destruction. Why? Because one attains one forbearance, that is, forbearance of emptiness. Without doubt about forbearance of emptiness, just like one entry, the entry of all Dharmas is also like this! Just like the entry of non-origination, Son of Heaven!' --------------------------------------------------------------------------------